第6章 对行政会议的影响1893年)
§1
第6章 对行政会议的影响(1893年)
§2
Chapter 6—(1893) Influence at Administrative Convocations
§3
新引入的祷告周对于全澳大利亚教会是一次鼓舞人心的经历，为1893年1月6日开幕的第五届澳大利亚区会拉开了杰出的序幕。 {4BIO 58.1}
§4
Throughout the churches of Australia the newly introduced Week of Prayer was an inspirational experience, and made an excellent prelude to the fifth session of the Australian Conference, which opened on January 6, 1893. {4BIO 58.1}
§5
本次区会议最初是在为墨尔本祷告周所搭的帐篷里举行的，但这个安排并不令人满意，所以会议转移到租来的大厅。 {4BIO 58.2}
§6
Meetings of the session were at first held in the tent pitched for use during the Melbourne Week of Prayer, but this was not a satisfactory arrangement for the session, so the work was moved to a rented hall. {4BIO 58.2}
§7
怀爱伦在安息日的下午讲道，虽然她很疲惫，但她晚些时候写道： “我从未那么轻松自由毫无软弱地讲话。听众说我的声音清晰悦耳，会众不得不认识到上帝的灵和能力在我身上。” （《信函》1893年23a号）写作时间若是宽裕，她几乎每天都参加会议并在会上发言。周三，她就出版工作发表了讲话;周五，她谈到了在并不是所有的侨居地移民都很了解的什一的问题。她宣称这次会议是“到目前为止这个国家举办过的最好一次”，并写道: {4BIO 58.3}
§8
Ellen White spoke Sabbath afternoon, and although she was weary and exhausted, she could write later, “I never spoke with greater ease and freedom from infirmity. The hearers said my voice was clear and musical, and the congregation could ... but know that the Spirit and power of God was upon me.”—Letter 23a, 1893. As her writing allowed time, she attended meetings addressing the conference almost every day. Wednesday she spoke on the publishing work; and Friday she spoke on tithing, a subject not too well understood by all in the colonies. She declared the session itself to be “by far the best that has ever been held in this country,” and she wrote: {4BIO 58.3}
§9
一年前所有人都恭敬地听过我的讲话，但今年我的讲话对他们来说意义重大得多。(同上) {4BIO 58.4}
§10
All listened to me respectfully a year ago, but this year my message means far more to them.—Ibid. {4BIO 58.4}
§11
会议的主要议题是藉着教会信徒的个人之工来推进圣工，发展文字布道，以及开办新学校。学校选址委员会报告说，选址将考虑适合波利尼西亚学生的气候。 {4BIO 58.5}
§12
The main items of business taken up at the session dealt with advancing the cause through the personal ministry of the church members in missionary work, the developing of the literature ministry, and the newly started school. The committee on the permanent location of the school reported that study would be given to a climate that would be appropriate for students coming from Polynesia. {4BIO 58.5}
§13
给1893年总会会议的信息
§14
Messages to the 1893 General Conference
§15
在为期十天的澳大利亚区议期间，怀爱伦的精力主要集中在北美和即将于2月17日至3月7日在巴特尔克里克举行的总会会议。在此之前，将开办一个为期三周的学习班，大部分与会代表和数十名传道士、团契领袖、圣经教员和平信徒都将参加。这两次聚会，每次都为期三周，两者如此密切，很难分开。1893年总会公报以524页双栏的篇幅充分报导了这两次会议。 {4BIO 59.1}
§16
During the ten-day session of the Australian Conference Ellen White’s mind was much on North America and the forthcoming General Conference session, to be held in Battle Creek from February 17 to March 7. Preceding this would be a three-week institute, which would be attended by most of the delegates to the session and scores of ministers, colporteur leaders, Bible instructors, and laymen. The two gatherings, each three weeks long, were so closely related that a separation can hardly be made. The General Conference Bulletin for 1893 carried full reports of both in its 524 double-column pages. {4BIO 59.1}
§17
总会会长欧.A.奥尔森，经常与怀威廉通信，怀特是代表总会的第七分区(包括整个大洋洲)的负责人。1892年11月1日，奥尔森写信给他，谈及该园地某些主要工人提出的一些建议，这些建议要求废除教会的某些必要组织部门。他在信中说:{4BIO 59.2}
§18
The president of the General Conference, O. A. Olsen, was in frequent correspondence with W. C. White, who represented the General Conference as the superintendent of District Number 7, which comprised all of Australasia. On November 1, 1892, Olsen wrote to him concerning some proposals being made by certain key workers in the field that called for dismantling certain phases of organization of the church. His letter stated: {4BIO 59.2}
§19
现在谈谈关于组织的问题。……我有些担心这个问题会在即将到来的总会上提出来，这样就会浪费很多宝贵的时间来讨论一些不实际的事情。......我收到了霍尔泽长老的一封信，他和E.J.瓦格纳医生那次斯堪的纳维亚之旅让我有些不安。另一些人的言论方式使我认为，这个问题在某些地方进行过相当长时间的讨论。但我认为这个问题可以限制在适当的范围内。（O. A. 奥尔森致怀威廉，1892年11月1日 ） {4BIO 59.3}
§20
Now about the matter, or rather, question, of organization.... I have had some fears that this question might come up and take a shape in the coming General Conference that much precious time would be wasted in discussing something that was not practical.... I received a letter from Elder Holser after he had been with Dr. [E. J.] Waggoner on that tour in Scandinavia that gave me some uneasiness. Others, too, have written and spoken in a way that has given me the idea that this matter was being discussed at some considerable length in some places. But I think that the question can be kept within proper limits.—O. A. Olsen to WCW, November 1, 1892. {4BIO 59.3}
§21
问题的焦点是工作的更集中化和一些消除重复工作。这将涉及放弃“主认为能蒙福的工作计划”。 {4BIO 59.4}
§22
At issue was a greater centralization of the work and the elimination of some familiar features. This would involve turning from “plans of working that the Lord has seen fit to bless.” {4BIO 59.4}
§23
怀威廉把他的信转给了他的母亲，这是奥尔森完全预料到的。12月19日，她写了一篇题为《组织》长达15页的信件。整个信函都是关于基督复临安息日会的组织。在信的第一页，怀爱伦提醒教会领袖，她亲身经历并了解这段历史: {4BIO 59.5}
§24
W. C. White shared his letter with his mother, as was fully expected by Olsen. On December 19 she wrote a fifteen-page communication titled “Organization.” The entire communication dealt with the organization of the Seventh-day Adventist Church. On its first page, Ellen White reminded church leaders that she knew the history well from firsthand contact: {4BIO 59.5}
§25
从我们这一班人组织成教会，已将近四十年了。[这话是在1892年说的。]我是最初参加组建教会的人之一。我熟知那时所必须应付的困难，以及教会所要纠正的弊病；我也关注了教会对圣工发展的影响。上帝在圣工的初期就在这一点上给了我们特别的亮光。这个亮光连同经验所带给我们的教训，是应予以认真考虑的。{4BIO 60.1}
§26
It is nearly forty years since organization was introduced among us as a people. I was one of the number who had an experience in establishing it from the first. I know the difficulties that had to be met, the evils which it was designed to correct, and I have watched its influence in connection with the growth of the cause. At an early stage in the work, God gave us special light upon this point, and this light, together with the lessons that experience has taught us, should be carefully considered. {4BIO 60.1}
§27
我们的工作一开始就是积极进取的。我们的人数不多，而且大半都是贫寒的。我们的见解几乎不为人知。我们没有礼拜的场所，没有什么书刊，推展圣工的设施也有限。羊群分散在大街小巷，城市村镇和森林之中。我们的信息是上帝的诫命和耶稣的真道。. 、、{4BIO 60.2}
§28
From the first, our work was aggressive. Our numbers were few, and mostly from the poorer class. Our views were almost unknown to the world. We had no houses of worship, [and] but few publications and very limited facilities for carrying forward our work. The sheep were scattered in the highways and byways, in cities, in towns, in forests. The commandments of God and the faith of Jesus was our message. {4BIO 60.2}
§29
随后，她写下了教会内部发展的各种事业、教育工作和健康机构的建立，“它们既是为了自身信徒的健康和教育，也是祝福和光照他人的一种方法。”
§30
She then wrote of the inception of the various enterprises that were developed within the church, the educational work, and the establishment of health institutions, “both for the health and instruction of our own people and as a means of blessing and enlightenment to others.” She asked, {4BIO 60.3}
§31
一方面帮助教育我们的同道，一方面造福和启发他人”。她问道： {4BIO 60.3}
§32
What is the secret of our prosperity? We have moved under the orders of the Captain of our salvation. God has blessed our united efforts. The truth has spread and flourished. Institutions have multiplied. The mustard seed has grown to a great tree. The system of organization proved a grand success. {4BIO 60.4}
§33
我们兴旺的秘诀是什么呢？我们的行动向来听从那救我们的“元帅”的命令。上帝已经赐福与我们联合一致的努力。真理发展兴旺了。各种机构也相继建立起来了。那粒芥菜种已经长成一棵大树。组织体系证明是完全成功的。. 我们兴旺的秘诀是什么呢？我们的行动向来听从那救我们的“元帅”的命令。上帝已经赐福与我们联合一致的努力。真理发展兴旺了。各种机构也相继建立起来了。那粒芥菜种已经长成一棵大树。组织体系证明是完全成功的。 {4BIO 60.4}
§34
She decried situations in which the machinery had become too complicated and conference sessions at times “burdened down with propositions and resolutions that were not at all essential.” This, she pointed out, was an argument against, not organization, but the perversion of it. {4BIO 60.5}
§35
她责备机构变得过于复杂，不时召开会议， “被根本不重要的提案和决议所烦扰”的状况。在这样的背景下，她写了那段令人难忘的话: {4BIO 60.6}
§36
It was in this setting she penned the unforgettable words: {4BIO 60.6}
§37
回顾过去的历史，想到我们走到今天的每一步路程，我只能说：赞美上帝！我看到上帝的作为，感到无比的惊讶。我完全信任基督的引导。对于将来，我们没有什么可恐惧的，除非我们忘记了主带领我们所走过的路和祂在我们以往历史中的教训。（《信函》1892年32号）
§38
In reviewing our past history, having traveled over every step of advance to our present standing, I can say, “Praise God!” As I see what the Lord has wrought, I am filled with astonishment and with confidence in Christ our Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.—Letter 32, 1892.
§39
奥尔森会长选择在机构的开幕典礼上传达这些信息，于1月29日星期天下午在大约300名工人和访问者的大会上发表这一讲话。奥尔森传达了怀爱伦写给聚集在机构的教牧人员的信,他提出行政组织的问题,好为各地的区会、差会、组织和总会服务,为1901年采用联合会的计划播下种子。他问道:“有什么理由反对把地方区会组织起来呢?......在许多遥远的园地，如大洋洲、南美洲等等，致力于联合的问题似乎不能用其它任何方式来解决，只能把地方区会组织起来。”(GCB 1893年24、25页) {4BIO 61.1}
§40
President Olsen chose to present this message at the very opening of the institute, bringing it before the assembly of some three hundred workers and visitors on Sunday afternoon, January 29. As Olsen presented Ellen White’s letter to the workers gathered at the institute, he broached the question of an administrative organization that would serve between the local conference, missions, and organizations, and the General Conference, thus planting the seeds for the union conference plan that was adopted in 1901. “What can be the objection,” he asked, “to organizing district conferences? ... It would seem that the problem of unity of effort in many distant fields, such as Australasia, South America, et cetera, could not be solved so well in any other way as to provide such fields with district conferences.”—The General Conference Bulletin, 1893, 24, 25. {4BIO 61.1}
§41
几个月后，怀爱伦提到了这个问题。她写道: {4BIO 61.2}
§42
Some months later Ellen White referred to this subject. She wrote: {4BIO 61.2}
§43
瓦格纳长老已经接受了一些想法，他没有等到将他的想法摆在议事会的弟兄们面前就鼓动了奇怪的理论。他向一些人介绍了关于组织的想法，是绝不应说出来的。{4BIO 61.3}
§44
Elder Waggoner has entertained ideas, and without waiting to bring his ideas before a council of brethren, has agitated strange theories. He has brought before some of the people ideas in regard to organization that ought never to have had expression. {4BIO 61.3}
§45
我曾以为组织问题对那些相信藉着怀姐妹所传达的证言的人来说已经永远解决了。现在，他们若是相信证言，为何行事与之相反呢？我的弟兄们为何不应谨慎到足以将这些事摆在我面前，或至少询问一下我有没有关于这些问题的亮光呢？ {4BIO 61.4}
§46
I supposed that the question of organization was settled forever with those who believed the testimonies given through Sister White. Now if they believed the testimonies, why do they work contrary to them? Why should not my brethren be prudent enough to place these matters before me, or at least to enquire if I had any light upon these subjects? {4BIO 61.4}
§47
为什么在这个时候突然提出这些事呢？我们已经在我们以前的历史中仔细查究过这些事，上帝也已就这些问题发过言了。那还不够吗为何不始终稳定地以上帝所赐给我们的方式作工呢？为何不行在祂已启示的明光中而不是彻底摧毁上帝已经建造的，在耶稣基督一边工作呢？（《信函》1894年37号）{4BIO 61.5}
§48
Why is it that these things start up at this time when we have canvassed the matter in our previous history, and God has spoken upon these subjects? Should not that be enough? Why not keep steadily at work in the lines that God has given us? Why not walk in the clear light He has revealed in place of tearing to pieces that which God has built up?—Letter 37, 1894. {4BIO 61.5}
§49
怀爱伦给代表们的信息
§50
Ellen G. White’s Message to the Delegates
§51
写下上述写给教会领袖的信四天后，她又写了一封要传达给与会代表的信。上面写着:{4BIO 62.1}
§52
Four days after penning the message to church leaders quoted above, she wrote a message to be delivered to the delegates at the session. It read: {4BIO 62.1}
§53
总会亲爱的的弟兄们：
§54
Dear Brethren of the General Conference,
§55
我很高兴向你们报告主对我的良善、怜悯和赐福。我虽然仍被软弱所困，但是正在好转。那伟大的恢复者正在为我行事，我赞美祂的圣名。{4BIO 62.2}
§56
I am rejoiced to report to you the goodness, the mercy, and the blessing of the Lord bestowed upon me. I am still compassed with infirmities, but I am improving. The Great Restorer is working in my behalf, and I praise His holy name. {4BIO 62.2}
§57
她在信中简略地叙述了她久病的经过和她的病情，然后说: {4BIO 62.3}
§58
After writing briefly of her prolonged illness and her relation to it, she declared: {4BIO 62.3}
§59
自从我患病的头几周以来，我对自己来到这个遥远园地的责任毫无怀疑；此外，我在苦难中对我天父的信心反而大大增加了。……{4BIO 62.4}
§60
Since the first few weeks of my affliction, I have had no doubts in regard to my duty in coming to this distant field; and more than this, my confidence in my heavenly Father’s plan in my affliction has been greatly increased.... {4BIO 62.4}
§61
我自从离开美国后已经写了两千页信纸。要是主没有大量加给我力量和福气，我是写不了这么多的。祂的右手从未有一次使我失望。我的右臂和肩膀一直满了痛苦，难以忍受，但我的右手却一直能够执笔，写下来自主的灵的话语。{4BIO 62.5}
§62
I have since leaving America written twenty hundred pages of letter paper. I could not have done all this writing if the Lord had not strengthened and blessed me in large measure. Never once has that right hand failed me. My arm and shoulder have been full of suffering, hard to bear, but the hand has been able to hold the pen and trace words that have come to me from the Spirit of the Lord. {4BIO 62.5}
§63
使用别人的语言
§64
The Use of Another’s Language
§65
当她的内心强烈意识到上帝对她和祂教会的慈爱时，她选择用圣经和她最近读过的一本书的措辞来表达她的感受，这本书是约翰?哈里斯于1836年出版的《大教师》。这样的做法在她的工作中并不少见。她发现语言的选择和真理的表达都很好。（哈里斯在怀爱伦引用某些词句的这本书序言中写道:“比方说，假设一位灵感的先知目前出现在教会里，对权威书籍进行补充——他会发现几乎所有的神学问题上都存在着各种各样的观点!而他的工作极有可能，或似乎只能选择和认可那些符合上帝旨意的观念。绝对的独创性似乎是不可能的。人的创造性思维已经体现出各自形式的推测性观念,妨碍和剥夺了未来相当比例的创新, 即使是上帝的使者，也只剩下接受其中一些意见，给它们烙上天国印记的任务而已。”（约翰.哈里斯《大教师》33、34页）谈到上帝对教会的温柔关怀，怀爱伦写道: {4BIO 62.6}
§66
As her heart overflowed with the sense of the goodness of God to her and to His church, she chose to express her feelings in phrases from God’s Word and also in the wording of a book she had recently read, The Great Teacher, by John Harris, published in 1836. Such a procedure was not uncommon in her work. She found the language choice and the truth well expressed. [In his introduction to the volume from which Ellen White drew some expressions, harris wrote: “Suppose, for example, an inspired prophet were now to appear in the Church, to add a supplement to the canonical books—what a babel of opinions would he find existing on almost every theological subject! And how highly probable it is that his ministry would consist, or seem to consist, in a mere selection and ratification of such of these opinions as accorded with the mind of God. Absolute originality would seem to be almost impossible. The inventive mind of man has already bodied forth speculative opinions in almost every conceivable form, forestalling and robbing the future of its fair proportion of novelties and leaving little more, even to a divine messenger, than the office of taking some of these opinions and impressing them with the seal of heaven.”—John harris, The Great Teacher, pp. XXXIII, XXXIV.] Speaking of God’s tender care for His church, Ellen White wrote: {4BIO 62.6}
§67
我有一个非常宝贵的经验，我向我为上帝的事业而奋斗的同工们作证，, “耶和华本为善、该受大赞美”。 我向弟兄姐妹们证明，基督的教会即便有软弱和缺点，也是祂在地上最关怀的唯一对象。祂一方面向全世界的人发出邀请，要他们到祂那里获得拯救，一方面也委派祂的天使向每一个本着痛悔之心来到祂面前的人提供神圣的帮助，并藉着祂的圣灵亲自临格在祂的教会之中。……{4BIO 63.1}
§68
I have had a most precious experience, and I testify to my fellow laborers in the cause of God, “The Lord is good, and greatly to be praised.” I testify to my brethren and sisters that the church of Christ, enfeebled and defective as it may be, is the only object on earth on which He bestows His supreme regard. While He extends to all the world His invitation to come to Him and be saved, He commissions His angels to render divine help to every soul that cometh to Him in repentance and contrition, and He comes personally by His Holy Spirit into the midst of His church.... {4BIO 63.1}
§69
我的弟兄姐妹们，试想主有一班人，一班选民，就是祂的教会要归祂自己，作祂在这个被罪恶所摧残的悖逆世界上所设立的堡垒。祂定意让祂的教会不承认其他的权威和律法，只承认祂的权威和律法。{4BIO 63.2}
§70
Consider, my brethren and sisters, that the Lord has a people, a chosen people, His church, to be His own, His own fortress, which He holds in a sin-stricken, revolted world; and He intended that no authority should be known in it, no laws be acknowledged by it, but His own. {4BIO 63.2}
§71
在对教会的权威、资源和设施作了一番描述之后，她又写了以下几句话，同样部分采用哈里斯的话表达了她的观点: {4BIO 63.3}
§72
After writing at some length of the church, its authority, and its resources and facilities, she penned the following, again couching her message in part in the words of Harris: {4BIO 63.3}
§73
主耶稣藉着显示祂的怜悯与丰盛的恩典，正在人心中进行实验。祂所造成的变化是非常惊人的，以致那气冲志骄，伙同他的邪恶同盟敌挡上帝和祂政权律法的撒但，也视他们为他的诡辩与欺骗所无法攻克的堡垒。对于撒但而言，他们真是不可思议的奥秘。{4BIO 63.4}
§74
The Lord Jesus is making experiments on human hearts through the exhibition of His mercy and abundant grace. He is effecting transformations so amazing that Satan, with all his triumphant boasting, with all his confederacy of evil united against God and the laws of His government, stands viewing them as a fortress impregnable to his sophistries and delusions. They are to him an incomprehensible mystery. {4BIO 63.4}
§75
上帝的使者撒拉弗和基路伯，就是奉命与人合作的天上生灵，怀着惊喜的心情，看着那班曾为可怒之子的堕落人类，通过基督的训练，按照上帝的形像造就品格，而成为上帝的儿女，可以充分享受天国的快乐。（《信函》1892年2d号，GCB 1893年407-409页，TM 15-19） {4BIO 63.5}
§76
The angels of God, seraphim and cherubim, the powers commissioned to cooperate with human agencies, look on with astonishment and joy that fallen men, once children of wrath, are through the training of Christ developing characters after the divine similitude, to be sons and daughters of God, to act an important part in the occupations and pleasures of heaven.—Letter 2d, 1892 (The General Conference Bulletin, 1893, 407-409; see also Testimonies to Ministers and Gospel Workers, 15-19). {4BIO 63.5}
§77
第12号证言
§78
“Testimony No. 12”
§79
虽然怀爱伦给会议的信息受到赞赏，部分内容也经常被引用，但教会领袖和公报编辑都没有附上特别评论的文字。然而一份题为《第12号证言》的长达18页的文件却并非如此，该文件曾两次向与会者宣读。 {4BIO 64.1}
§80
While Ellen White’s message to the session was appreciated, and parts have often been quoted, neither church leaders nor Bulletin editors attached words of special comment. Not so with an eighteen-page document titled “Testimony No. 12,” which was read on two occasions to those assembled. {4BIO 64.1}
§81
奥尔森在2月3日周五上午学习班会议的第一个小时宣读了这个信息，称之为“怀姐妹给这次会议的证言”。报导说这是“对教牧人员严肃扎心的呼吁，要他们非常认真地进行净化的工作。” 还记录了回应: {4BIO 64.2}
§82
Olsen read the message at the first hour of the Friday-morning institute session, February 3. He designated it as “a testimony received from Sister White for this conference.” The notice describes it as “a solemn, searching appeal to the ministry to set about the work of cleansing and purification with terrible earnestness.” The response is also noted: {4BIO 64.2}
§83
宣读之后是很多人的见证，他们伤心地承认自己的失败，接受证言为针对他们个人的，把握其中的应许，并进行纠正。主的灵把诚挚和严肃的精神带进会中。（GCB 1893年115页）{4BIO 64.3}
§84
The reading was followed by testimonies from quite a number who confessed failures with brokenness of heart and accepted the testimony as personal to them, and laid hold of the promises in it, as well as the corrections. The Spirit of the Lord brought a spirit of deep earnestness and solemnity into the meeting.—The General Conference Bulletin, 1893, 115. {4BIO 64.3}
§85
怀爱伦在信息的开头讲述了刚刚发生的一件事。一个参加澳大利亚区会会议的人告诉她，他在《评论与通讯》上发现了A. T.琼斯和乌利亚?史密斯这两位主要弟兄的文章，其中一个和另一个意见不一致，他感到困惑和沮丧。她说到了其后果: {4BIO 64.4}
§86
Ellen White opened her message by relating an incident that had just taken place. One who was attending the Australian Conference session had related to her his perplexity and discouragement in finding in the Review and Herald articles by two leading brethren, A. T. Jones and Uriah Smith, one in disagreement with the other. She described the effect: {4BIO 64.4}
§87
此后他在《评论与通讯》中看到了A. T.琼斯弟兄写的关于兽像的文章，然后又看到史密斯长老提出相反观点的那篇文章。他被搞糊涂了，很烦恼。他已从阅读琼斯和瓦格纳弟兄的文章得到许多亮光和安慰；但此时却有一位老工人，写了许多典范性著作的一位，我们曾相信是受教于上帝的一位，似乎竟与琼斯弟兄相抵触。{4BIO 64.5}
§88
He saw in the Review the articles of Brother A. T. Jones in regard to the image of the beast, and then the one from Elder Smith presenting the opposite view. He was perplexed and troubled. He had received much light and comfort in reading articles from Brethren Jones and Waggoner; but here was one of the old laborers, one who had written many of our standard books, and whom we had believed to be taught of God, who seemed to be in conflict with Brother Jones. {4BIO 64.5}
§89
这一切意味着什么呢？难道琼斯弟兄错了吗？难道史密斯弟兄错了吗？哪个是对的呢？他困惑了。当上帝圣工中的重要工人在同一份报刊上采取相反的立场时，我们能依赖谁呢？ {4BIO 64.6}
§90
What could all this mean? Was Brother Jones in the wrong? Was Brother Smith in error? Which was right? He became confused. When the important laborers in the cause of God take opposite positions in the same paper, whom can we depend on? {4BIO 64.6}
§91
我们能相信谁有正确的立场呢？ {4BIO 65.1}
§92
Who can we believe has the true position? {4BIO 65.1}
§93
她向那位困惑的询问者指出圣经，劝他不要被他所观察到的意见分歧弄糊涂了。她告诫教会领袖和传道士导致这种工作的热心并不是来自上帝的”。 她就如何处理这种情况提出了建议: {4BIO 65.2}
§94
She pointed the troubled inquirer to the Bible, and urged that he be not confused by the differences of opinion he had observed. And she admonished church leaders and ministers that “the zeal that leads to this kind of work is not inspired of God.” She gave counsel on dealing with such situations: {4BIO 65.2}
§95
Dealing with Differences
§96
我收到了不同地点的来信，告诉我这些事悲惨的、令人灰心的结果。来自我们仇敌的反对已经够多了，我们还要面对猛烈强劲的冲突；我们不要让撒但因我们自己队伍内部的激战而狂喜。我们的救主所祈求的合一应该带进我们的实际生活中。{4BIO 65.3}
§97
I have received letters from different points telling the sad, discouraging results of these things. We have opposition enough from our foes, and we shall have conflicts fierce and strong; let us not now cause Satan to glory because of the pitched battles within our own ranks. The unity for which our Saviour prayed should be brought into our practical life. {4BIO 65.3}
§98
在花了好几页时间鼓励团结之后，她用使徒保罗的话劝勉道: “弟兄们，我藉我们主耶稣基督的名，劝你们都说一样的话” （林前1:10）。 她劝诫说： “这不是弟兄对弟兄怀有偏见的时候。不要把任何在我们中间带有一点分歧迹象的东西放在敌人手中，即使是意见的分歧也不可。” {4BIO 65.4}
§99
After devoting several pages urging unity, in the words of the apostle Paul she urged: “I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing.” She admonished that “this is not a time for brother to cherish prejudice against brother. Put not into our enemies’ hands anything that bears the least suggestions of differences among us, even in opinion.” {4BIO 65.4}
§100
然后她指出了她正在处理的情况背后的原因: {4BIO 65.5}
§101
Then she put her finger on what appears to have been the cause behind the situation she was dealing with: {4BIO 65.5}
§102
在明尼阿波利斯的会议原是极好的机会，在场的人都可在上帝面前谦卑己心并欢迎耶稣作大教师，但出席那次会议的一些人所采取的立场却证明了他们的灭亡。他们自那时以后就一直看不清楚，他们将来也不会看清楚，因为他们坚持怀有在那里盛行的精神，就是一种邪恶的、批评指责的精神。可是自从那次会议以来，主一直在赐下丰富的亮光和证据，叫人人都能明白何为真理。{4BIO 65.6}
§103
The conference at Minneapolis was the golden opportunity for all present to humble the heart before God and to welcome Jesus as the great Instructor, but the stand taken by some at that meeting proved their ruin. They have never seen clearly since, and they never will, for they persistently cherish the spirit that prevailed there, a wicked, criticizing, denunciatory spirit. Yet since that meeting, abundant light and evidence has been graciously given, that all might understand what is truth. {4BIO 65.6}
§104
那些当时受了欺骗的人后来原可以来就光。要不是因为他们自己反叛之心的骄傲，他们原会因耶稣里的真理而欢喜快乐。在审判的时候他们会被问道：“你们起来反对我以亮光、恩典和能力派给我民的信息和信使，谁向你们手中讨这些呢？你们为何心中自高反对上帝呢？你们为何用自己乖僻的精神挡住道路呢？后来当证据堆积如山时，你们为何不在上帝面前谦卑己心，悔改自己拒绝祂所赐给你们的怜悯信息的罪呢？”主并没有授意这些弟兄去抗拒真理。{4BIO 65.7}
§105
Those who were then deceived might since have come to the light. They might rejoice in the truth as it is in Jesus, were it not for the pride of their own rebellious hearts. They will be asked in the judgment, “Who required this at your hand, to rise up against the message and the messengers I sent to My people with light, with grace and power? Why have you lifted up your souls against God? Why did you block the way with your perverse spirit? And afterward when evidence was piled upon evidence, why did you not humble your hearts before God, and repent of your rejection of the message of mercy He sent you?” The Lord has not inspired these brethren to resist the truth. {4BIO 65.7}
§106
在这封信中，怀爱伦谈到了明尼阿波里斯总会会议上对所宣讲真理的抗拒，给上帝的圣工所带来的损失，并使主的使者身负重担，无法在园地进行积极的工作。{4BIO 66.1}
§107
In this communication Ellen White addressed herself to the loss that had come to the cause of God because of the resistance on the part of some at the Minneapolis General Conference session to the presentations of truth made there, and the burden thus placed on the Lord’s messengers that tended to divert them from aggressive work in the field. {4BIO 66.1}
§108
怀爱伦刚刚写道，她对上帝在推动这项事业上所做的事情感到惊奇，我们对未来没有什么可担心的，除非我们忘记了。然而，她感觉到了一些让她担忧的情况: {4BIO 66.2}
§109
Ellen White had just written of her amazement of what God had wrought in the advancement of the cause, and that we have nothing to fear for the future unless we forget. Yet she sensed the presence of situations that gave her concern: {4BIO 66.2}
§110
主的计划是，藉着圣灵传给祂子民的警告和指示的信息应该传到各处。但在明尼阿波利斯反抗亮光和真理所产生的影响却要使上帝藉着《证言》赐给祂子民的亮光无效。第四卷《善恶之争》没有得到应有的流通，因为有些居于负责岗位的人被明尼阿波利斯盛行的那种精神感染了，那种精神蒙蔽了上帝子民的辨识力。当我们不得不将精力在很大程度上用于抵消仇敌藉着我们自己队伍中的那些人所做的工作时，反对真理的工作却一直在稳步进展着。一些人的迟钝和一些人的反对使我们的人力财力在很大程度上限制在那些知道真理却不实行其原则的人中间。{4BIO 66.3}
§111
The Lord designed that the messages of warning and instruction given through the Spirit to His people should go everywhere. But the influence that grew out of the resistance of light and truth at Minneapolis tended to make of no effect the light God had given to His people through the testimonies. Great Controversy ... has not had the circulation that it should have had, because some of those who occupy responsible positions were leavened with the spirit that prevailed at Minneapolis, a spirit that clouded the discernment of the people of God The dullness of some and the opposition of others have confined our strength and means largely among those who know the truth, but do not practice its principles. {4BIO 66.3}
§112
然后，她写下了下面这些令人吃惊的话语——这些话语部分地回答了为什么基督还没有降临的问题: {4BIO 66.4}
§113
Then she penned the following startling words—words that answer in part the question as to why Christ has not yet come: {4BIO 66.4}
§114
要是基督的每一个士兵都尽了自己的本分，要是锡安城墙上的每一个守望者都将号角吹出确定的声音，世人原能在此以前就听到警告的信息。但这工作已落后多年了。这样阻碍工作将要向上帝交怎样的账呢？ {4BIO 66.5}
§115
If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. What account will be rendered to God for thus retarding the work? {4BIO 66.5}
§116
她呼吁教会作出牺牲和奉献:永恒是要铭记在心的;艰难的日子就在前面。{4BIO 66.6}
§117
She appealed to the church for sacrifice and dedication: Eternity is to be kept in view; troublous days are ahead. {4BIO 66.6}
§118
呼吁以以下句子结束：“在上帝的道中明确规定了我们的工作。基督徒要与基督徒联合，教会要与教会联合，人力要与神力合作，每一个媒介都要从属于圣灵，大家都要联合起来向世人传扬上帝恩典的好消息。-（《信函》1893年第1号，另见GCB 1893年419、420页）{4BIO 67.1}
§119
The appeal closed with the words “Our work is plainly laid down in the Word of God. Christian is to be united to Christian, church to church, the human instrumentality cooperating with the divine, every agency to be subordinate to the Holy Spirit, and all to be combined in giving to the world the good tidings of the grace of God.”—Manuscript 1, 1893 (see also Ibid., 1893, 419, 420). {4BIO 67.1}
§120
一心一意的反应
§121
The Wholehearted Response
§122
文稿中所传达的信息可能在学习班全文宣读。但是在四周后2月27日星期一上午的会议上，也许只读了后半部分，没有尖锐地涉及个人和具体问题。其依据是星期一会议的总会公报只记录了信息的后半部分，以及对宣读之后反应的描述。公报的编辑们报导说: {4BIO 67.2}
§123
The message as given in the manuscript was probably read in its entirety at the institute. Perhaps, though, only the latter half, which did not deal with personalities and issues so sharply, was read four weeks later, Monday morning, February 27, during the session. That is indicated by the fact that the General Conference Bulletin for the Monday-meeting recorded only the last half of the message; it is also indicated by the description that was given of the response to the reading. The editors of the Bulletin reported: {4BIO 67.2}
§124
宣读了以后，举行了一个很棒的见证会，许多弟兄们都诚恳地忏悔并表达了在合一、爱心和先进的亮光中行走的决心。主美善的灵明显地进来了，眼泪流了出来，每个人的心里都充满了喜乐和感谢。（ GCB 1893年421页） {4BIO 67.3}
§125
Following the reading of this, a most excellent social meeting occurred, a number of brethren responding with hearty confessions and expressions of determination to walk in unity and love and the advancing light. The good Spirit of the Lord came in in marked degree, tears flowed freely, and expressions of joy and thankfulness seemed to well up from every heart.—Ibid., 1893, 421 {4BIO 67.3}
§126
这些关于证言影响的报道表明，即使上帝的使者远在千里之外，她的影响也是显而易见的。其他的报导，在超过500页的1893年总会公报中，清楚地显示了预言之灵在余民教会的普遍影响。 {4BIO 67.4}
§127
Such reports of the influence of the testimonies indicate that even with the messenger of God thousands of miles away, her influence was felt in a marked manner. Other reports, in more than five hundred pages of the General Conference Bulletin for 1893, show clearly the pervasive influence of the Spirit of Prophecy in the remnant church. {4BIO 67.4}
§128
与教义的关系
§129
Relation to Doctrines
§130
. 其中一页载有赫斯格关于预言之灵与教会教义的关系的评论。在回答一次会议上提出的问题时，他引用了圣经的论点，然后读了预言之灵的一些摘录，阐明了这个问题。 {4BIO 67.5}
§131
One of these pages carries remarks made by S. N. Haskell concerning the relation of the Spirit of Prophecy to the doctrines of the church. In answering a question raised in one of his meetings, he referred to the Scripture argument and then read some extracts from the Spirit of Prophecy throwing light upon the subject. {4BIO 67.5}
§132
他在谈到藉着预言之灵所赐给教会的证言时，说他从未试图用证言来确立教义。 {4BIO 68.1}
§133
Alluding to the use of that which had been given to the church by the Spirit of Prophecy, he said he never attempted to establish doctrine from the testimonies. {4BIO 68.1}
§134
证言的赐下不是为了确立新的教义。教义是由上帝的话语确立的，而预言之灵则带来了光明，揭示了其中新的美丽，并处处揭示了有助于理解上帝话语的细节。...... {4BIO 68.2}
§135
The testimonies have not been given to establish new doctrine. The doctrine is established by the Word of God, and the Spirit of Prophecy comes in to bring out the light, revealing new beauties in it, and bringing out here and there details which help in the understanding of the Word of God.... {4BIO 68.2}
§136
（有声音说:“说证言没有揭示新的教义不是很安全吗?”） {4BIO 68.3}
§137
[A voice: “Isn’t it safe to say that the testimony reveals no new doctrine?”] {4BIO 68.3}
§138
是的。我们的一些老弟兄知道，在东部和新英格兰，曾为证言发生很大的争论。......我碰巧出生在东部，在那里接受了真理，因此在这条战线上长期奋斗。我最高兴的是把那些反对异象的人聚集在一起，就证言问题进行读经。在我们开始之前，我们总是这样说:如果他们能在证言中找到一句话，认同我不能从圣经中确立的教义，我就放弃证言。其次，如果他们能在证言中找到一个本当应验却没有应验的预言，我就放弃证言。我今天也是这样的立场。所以我相信证言。（GCB 1893年233页） {4BIO 68.4}
§139
Yes. Some of our old brethren know that in the East and New England it is a great place for battles over the testimonies.... I happened to be born in the East, and embraced the truth there, and so have battled in this line a good deal. Nothing pleased me more than to get those who opposed the visions together and have a Bible reading on the testimonies. And before we began we always made this statement: that if they could find any line in the testimonies that pertained to a doctrine that I could not establish from the Bible, I would give up the testimonies. And second, If they could ever find a line in the testimonies giving a prophecy or prediction which should be fulfilled, and which had not been fulfilled, I would give up the testimonies. There I will stand today. So I believe the testimonies.—Ibid., 1893, 233 {4BIO 68.4}
§140
怀爱伦就是这样一方面在澳大利亚帮助开创教会事业，与那些似乎几乎无法克服的困难作斗争，一方面使教会大本营的坚定领袖们就像她在他们面前一样，发挥着作用，并从她的笔下受益。 {4BIO 68.5}
§141
Thus while Ellen White was helping to pioneer the work in Australasia, battling what seemed to be almost insurmountable difficulties, stalwart leaders at the home base of the church functioned as if she were in their presence, and benefited from her pen. {4BIO 68.5}
§142
1893年1月，怀爱伦盼望已久的访问新西兰的计划得以实现。这些计划包括，访问教会和参加将于三月在内皮尔举行的帐篷大会。帐篷大会期间，还要召开区会会议。怀爱伦、怀威廉和G.B.斯塔尔和他的妻子将出席会议。这次旅行大约有四个月之久。{4BIO 68.6}
§143
In January, 1893, longstanding plans for Ellen White to visit New Zealand were coming to fruition. These plans called for visiting the churches and for a camp meeting to be held in Napier in March. A conference session would be held in connection with it. Ellen White, W. C. White, and G. B. Starr and his wife would attend. The tour was expected to take about four months. {4BIO 68.6}